Luke 8:27 - Printer Friendly

ESV: When Jesus had stepped out on land, there met him a man from the city who had demons. For a long time he had worn no clothes, and he had not lived in a house but among the tombs.

NIV: When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs.

NASB: And when He stepped out onto the land, a man from the city met Him who was possessed with demons; and he had not put on clothing for a long time and was not living in a house, but among the tombs.

CSB: When he got out on land, a demon-possessed man from the town met him. For a long time he had worn no clothes and did not stay in a house but in the tombs.

NLT: As Jesus was climbing out of the boat, a man who was possessed by demons came out to meet him. For a long time he had been homeless and naked, living in the tombs outside the town.

KJV: And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.

NKJV: And when He stepped out on the land, there met Him a certain man from the city who had demons for a long time. And he wore no clothes, nor did he live in a house but in the tombs.

Jesus and His disciples have just crossed the Sea of Galilee, surviving a fierce storm to do so (Luke 8:22–25). Seas are symbols of chaos and represent humanity's lack of control over the environment; the storm only serves to emphasize that belief. But Jesus calmed it with a single phrase, leading the disciples to question who He is. Now, they face a man who is possessed by a legion of demons. From a metaphor for evil to evil literally incarnate, Jesus' immense power brings the disciples face-to-face with the mystery of Jesus' identity.

Luke describes the man (Luke 8:28–29), then parallels that description after Jesus frees him (Luke 8:35–39). In the beginning, the man has many demons, is naked, and does not live in a house; after, the man is released and clothed (Luke 8:35), and Jesus will tell him to return home (Luke 8:39). Where the demons will force the man to fall before Jesus, shouting (Luke 8:28) and out of control (Luke 8:29), he will later sit quietly and in his right mind at Jesus' feet (Luke 8:35).

This story is also in Matthew and Mark, although each account emphasizes different details. Luke mentions that the man is naked and possessed by multiple demons, but the singular pronoun "me" indicates the demons work in unity (Luke 8:28). Mark seems to suggest there is only one "unclean spirit" (Mark 5:2) but goes on to identify that spirit as "Legion," indicating there are many (Mark 5:9). Matthew notes there are two men (Matthew 8:28); apparently, Mark and Luke focus on the one man who wants to follow Jesus (Mark 5:18–19; Luke 8:38–39). There is no reason to think this man is not a Gentile, but at the end he will beg to join Jesus' disciples (Luke 8:38)

"Tombs" were caves carved into hillsides. Although the very poor sometimes made their homes in empty tombs, this man has a house (Luke 8:39); the demons have overridden the natural human distaste for rot and death.

Some see a parallel between the demoniac and the rebellious people described in Isaiah 65:1–5. In particular, these are people "who sit in tombs, and spend the night in secret places; who eat pig's flesh, and broth of tainted meat" (Isaiah 65:4). Isaiah refers to Israelites, however, while this man is a Gentile.

Luke 8:26–39 records a man's rescue from a legion of demons. This comes just as Jesus has saved the disciples from chaos and nature. The rescued man believes, having seen the light and heard the message (Luke 8:15–18). The townspeople don't listen and are filled with fear. When the once-chained man begs to stay with Jesus, Jesus instead commissions him to spread the good news he has heard and experienced, becoming the apostle to the entire district. Next, Jesus shows His power over sickness and death (Luke 8:40–56) before imbuing that power to His disciples (Luke 9:1–6). Mark also records Jesus' power over Legion while Matthew notes there were two possessed men (Matthew 8:28–34; Mark 5:1–20).

Luke 8 includes portions of three sections of Jesus' Galilean Ministry. The women who support Jesus' ministry bridge the faithful outcasts of chapter 7 to the sower who spreads the news of God's kingdom (Luke 8:1–3). Luke 8:4–18 includes the parables of the sower and the lamp under the jar. These illustrate the importance of hearing Jesus' message with a mind to believe and obey. Luke 8:19–56 presents different faith reactions when Jesus' life, power, and authority elicit questions about His identity.

This passage continues Luke's pattern in the account of Jesus' Galilean ministry: alternating calls to discipleship with stories that describe the discipleship He expects. In Luke 6:17, Jesus transitioned from calling and training the Twelve to a more general call; in Luke 7, Jesus interacted specifically with those with less privilege in society. Chapter 8 reveals how people react when Jesus reveals who He is, mostly through miracles. In Luke 9:18–50, Jesus returns to intense discipleship of the Twelve to give them courage and faith, preparing them for the journey to Jerusalem and what they will witness there.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.